Archive for the ‘Romans 7’ Tag

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ, who lives and reigns

with you and the Holy Spirit, one God, for ever and ever. Amen.

—The Book of Common Prayer (1979), page 236

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1 Kings 12:1-20

Psalm 119:57-64

Romans 7:7-13

John 7:40-44

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The Law of God is holy; both the Psalmist and St. Paul the Apostle agree to that proposition in two of the assigned readings for today. Yet St. Paul admits that he also finds the definition of sin that the Law proves to be a temptation to sin. This passage precedes the famous portion of scripture in which the Apostle confesses that he knows the difference between right and wrong yet often commits the latter, even though he wants to do the former. He is divided within himself.

In 1 Kings 12 the foolishness of the newly crowned King Rehoboam leads to the division of the Kingdom of Israel. He ends up as the King of Judah instead. So begins the decline of the realm King Saul once led. We know via hindsight that both kingdoms will fall and ten tribes will become lost.

We also read of division in John 7. Is Jesus the Messiah? Or is he a blasphemer? His life is certainly at risk.

As David Ackerman writes in Beyond the Lectionary (2013), unity does not require unanimity. In the Christian context Jesus is the source of unity and the Christian Church

is a group of unlike-minded people who live out their faith and practice discipleship together.

–Page 96

Yet frequently one reads and/or hears of and encounters denominations and congregations formed or divided by the quest for like-mindedness and founded by the act of schism. Even those who seek to reject denominationalism create new denominations, although many members of officially “undenominational” bodies object to that statement.

Part of the problem of divisiveness is that it is inherently human. We like to keep company with people similar to ourselves. Although the variety of denominations certainly keeps many people in the Christian fold by providing options, the scandal of denominations is that they divide the body of Christ. I belong to a denomination–a fairly liberal one, in fact. I like attending church where nobody will call me a heretic, for I know the sting of hearing that accusation. Nevertheless, I also understand denominational inertia and am willing to surrender certain minor points of doctrine and practice for the sake of organic unity with a denomination or denominations with which mine is quite similar. When organic union is not yet an option or never will be, perhaps ecumenism is on the table. But how common are these attitudes?

KENNETH RANDOLPH TAYLOR

JUNE 18, 2017 COMMON ERA

PROPER 6: THE SECOND SUNDAY AFTER PENTECOST, YEAR A

THE FEAST OF SAINTS DELPHINUS OF BORDEAUX, AMANDUS OF BORDEAUX, SEVERINUS OF BORDEAUX, VENERIUS OF MILAN, AND CHROMATIUS OF AQUILEIA, ROMAN CATHOLIC BISHOPS

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ, who lives and reigns

with you and the Holy Spirit, one God, for ever and ever. Amen.

—The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Haggai 2:10-19

Psalm 3 or 134

Matthew 26:36-56 or Mark 14:32-52 or Luke 22:39-53 or John 18:1-12

Romans 7:1-14

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The reality of the Temple at the time of Jesus was a far cry from the prediction of what the Temple would become, according to Haggai 2:10-19. The Second Temple, which Herod the Great had ordered expanded, had become the seat of collaboration with the Romans. Many Jews attended events at the Temple faithfully, but they did so under the watchful gazes of Roman soldiers at the fortress next door. In this context the annual commemoration of the Passover–of God’s deliverance of the Israelites from slavery in Egypt–occurred.

The law of God is good, but abuses of it are bad. Among these abuses was the crucifixion of Jesus, the judicial killing of a scapegoat. That event is still in the future–albeit the near future–in the assigned readings from the Gospels. Nevertheless, this is not too early to notice the contrast between the forgiving attitude of Jesus and the vengeful author of Psalm 3. Forgiveness is, of course, the best policy.

The reading from Romans 7 is among the most famous portions of Pauline literature. St. Paul the Apostle notes that, although he knows right from wrong, he frequently does that which he knows he ought not to do. He admits his spiritual weakness, one with which I identify. Yes, I resemble that remark, as an old saying goes.

One wonders if King Manasseh of Judah (reigned 698/687-642) knew that conflict. The depiction of him in 2 Kings 21 is wholely negative , mentioning his idolatry and bloodshed. One verse after the end of the lection we read:

Moreover, Manasseh put so many innocent person to death that he filled Jerusalem [with blood] from end to end–besides the sin he committed in causing Judah to do what was pleasing to the LORD.

–2 Kings 21:16, TANAKH: The Holy Scriptures (1985)

Yet, when one turns to 2 Chronicles 33:1-20, one reads that, while a captive in Assyria, Manasseh came to his senses and repented, that God heard his plea, and that the monarch, back in Jerusalem, reversed course regarding his previous idolatry–in the spirit of the designated psalm of this day. The apocryphal Prayer of Manasseh, a masterpiece of penitential writing, is among the canticles for use in Morning Prayer in The Book of Common Prayer (1979).

Was the Chronicler making Manasseh, a member of the Davidic Dynasty, seem better than he was? If so, it would not be the first time that author told a story in such a way as to flatter the dynasty. (1 Chronicles 11 omits the civil war between the forces of David and those of Ish-bosheth. One can read of that conflict in 2 Samuel 2-4.) Yet, if we accept that Manasseh repented, we have an example of the fact that there is hope for even the worst people to change their ways, if only they will. That is a valuable lesson to learn or which to remind oneself.

St. Paul the Apostle, at the end of Romans 7, lamented that, although he often knew right from wrong and wanted to act properly, he behaved sinfully much of the time. He lived in a “body of death,” he wrote, and his deliverance from it came via Jesus Christ.

The conclusion that we humans are slaves to the law of God in our minds yet slaves to the law of sin in our flesh precedes the “therefore” clause in Romans 8:1:

There is therefore now no condemnation for those who are in Christ Jesus.

Christ, St. Paul the Apostle wrote, has freed us from the law of sin and death. Yes, there remains the dichotomy of the Spirit (God) and the flesh (all that pertains to human beings). Yes, we are all “in the flesh,” during this life, but we need not live “according to the flesh,” which sin has compromised. Righteousness comes from God.

We, turning to the Isaiah pericopes, find human disobedience, a divine call for obedience and social justice, a reminder of how much better the situation can become, a statement of how bad it can become, and a vision of what the future will entail when the Kingdom of God has become fully realized on Earth. In Isaiah, as in Romans, righteousness comes from God and we mere mortals fall far short of that divine standard.

None of this negates the importance of free will, for the desire to obey God and act justly matters greatly. It is a positive development and something with which God can work–multiply like loaves and fishes. A faithful response to God is, in itself, inadequate, but it is something, at least. And we rely on God’s strength, not ours. Martin Luther, who knew much firsthand about the conflict between the higher and lower natures, affirmed correctly the principle of relying on the faithfulness of God. I am content to do as he advised in that matter, for the alternatives lead me to negative spiritual destinations, which range from hopelessness to a lack of any spirituality to the vain and frustrating quest for moral perfection or something approximate to it in this life (hence my strong objections to Pietism).

We are all broken and in need of God, so why pretend to the contrary? A healthy spiritual quest begins where one is. I prefer to acknowledge that point of origin without excuses, delusions, or self-recrimination. Acknowledging one’s sin and confessing it need not turn into spiritual self-flagellation. I have learned that admitting the reality of my spiritual state, with all its negatives and positive aspects, refraining from berating myself yet handing the burdens over to God instead is a good way to begin. This life is short, anyway, so I seek to spend as much of it as possible enjoying and glorifying God.

You have made us for yourself, and our hearts are restless until they rest in you.

Grant that we may believe in you, call upon you, know you, and serve you,

through your Son, Jesus Christ, our Savior and Lord. Amen.

—Evangelical Lutheran Worship (2006), page 41

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The Assigned Readings:

Zechariah 1:1-6 (Thursday)

Zechariah 2:6-13 (Friday)

Psalm 145:8-14 (Both Days)

Romans 7:1-6 (Thursday)

Romans 7:7-20 (Friday)

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All your works praise you, O LORD,

and your faithful servants bless you.

They make known the glory of your kingdom

and speak of your power;

That the peoples may know of your power

and the glorious splendor of your kingdom.

–Psalm 145:10-12, The Book of Common Prayer (1979)

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The readings from First Zechariah encourage societal repentance. The remnant of the Hebrews consisted of descendants of members of a society which had rebelled against God–to the extent of engaging in ritual child sacrifice–and paid terribly for its actions. The repentance to which God called the Hebrews was not for their sake alone. No, they were to become a light to the nations; that was their calling.

Each of us, likewise, has a vocation to function as an instrument of God in the midst of those around us at any given moment. This point brings me to Romans 7. The law, St. Paul the Apostle reminds us, provides labels for and convicts us of our sins. We ought to do better, but we cannot succeed on our own power. As the best part of the chapter, which our lections omit, tells us:

I discover this principle, then: that when I want to do right, only wrong is within my reach. In my inmost self, I delight in the law of God, but I perceive in my outward actions a different law that my mind that my mind approves, and making me a prisoner under the law of sin which controls my conduct. Wretched creature that I am, who is there to rescue me from this state of death? Who but God? Thanks be to him through Jesus Christ our Lord! To sum up then: left to myself I serve God’s law with my mind, but with my unspiritual nature I serve the law of sin.

–Romans 7:21-25, The Revised English Bible (1989)

And, since society is just people, this principle applies on the societal level also. As A Brief Statement of Belief (1962) of the former Presbyterian Church in the United States (1861-1983), the old “Southern Presbyterian Church,” summarizes total depravity so well, with a Neo-Orthodox twist:

Sin permeates and corrupts our entire being and burdens us more and more with fear, hostility, guilt, and misery. Sin operates not only within individuals but also within society as a deceptive and oppressive power so that even men of good will are unconsciously and unwillingly involved in the sins of society. Man cannot destroy the tyranny of sin in himself or in his world; his only hope is to be delivered from it by God.

—The Confession of Faith of The Presbyterian Church in the United States (Richmond, VA: Board of Christian Education, 1973), page 332

That quote summarizes many social problems past and present well, does it not?

As for me, I read St. Paul’s words about not doing what he wants to do and doing what he does not want to do and identify with them. I have, for example, known that God has called me to forgive certain people. I have wanted to obey that command, but I have been unable to do so on my own power. I have, in fact, been of two minds on the subject. But at least I have wanted to obey God; that has been a fine start. And God has empowered me to do the rest. So thanks to God, I have found the freedom of forgiveness, which only one who has struggled to forgive can know.

Our duty is to respond favorably to God, who will empower us to do the rest. Our free will, by which we can say “yes” to God is itself evidence of grace, so we live in the midst of divine graciousness. May we therefore say with the author of Psalm 145:

The LORD is gracious and full of compassion,

slow to anger and of great kindness.

–Verse 8, The Book of Common Prayer (1979)

Then may we endeavor to act graciously, compassionately, and kindly, becoming be grace beacons of the light of God, seeking to change unjust social and political structures (in which many of us are unwittingly complicit) and inspiring others to do the same. Hebrew prophets would certainly approve.

Blessed Lord, who caused all holy scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of everlasting life,

which you have given us in our Savior Jesus Christ;

who lives and reigns with you and the Holy Spirit,

one God, for ever and ever. Amen.

–The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Deuteronomy 29:1-29

Psalm 110 (Morning)

Psalms 66 and 23 (Evening)

Matthew 18:21-35

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God demanded complete fidelity in Deuteronomy 29. Hence there was no forgiveness for the sin of idolatry, turning away from the covenant. If I understand the Hebrew Scriptures correctly, idolatry led to destruction, which mercy usually followed. The consequences of actions played out; that constituted judgment. Then God granted the surviving remnant another chance. And, if I understand the New Testament correctly, the only unpardonable sin is blasphemy against the Holy Spirit. In textual context the unpardonable sin is the inability to distinguish good from evil. Perhaps blasphemy against the Holy Spirit and the abandonment of the covenant are the same thing.

I, as a student of the Scriptures, detect recurring themes. One of them is that God’s forgiveness of our sins depends partially on our forgiveness of those who have wronged us. As God forgives us, we ought to forgive others.

Do not judge, and you will not be judged. For as you judge others, so will you be judged, and whatever measure you deal out to others will be dealt to you.

–Matthew 7:1-2, The Revised English Bible

In the parable from Matthew 18 the forgiven servant had no way of repaying the enormous debt. Yet he refused to forgive smaller debts owed to him. So his former creditor, the king, did to him (the servant) what the servant had done to others.

Forgive us the wrong we have done,

as we have forgiven those who have wronged us.

–Matthew 6:12, The Revised English Bible

then

For, if you forgive others the wrongs they have done, your heavenly Father will also forgive you; but if you do not forgive others, then your Father will not forgive the wrongs you have done.

–Matthew 6:14-15, The Revised English Bible

The paraphrase of the Lord’s Prayer from A New Zealand Prayer Book (1989) contains the following line:

In the hurts we absorb from one another, forgive us.—page 181

I like the verb “absorb” in context. We ought not to carry those hurts around like luggage. Yes, they will inform us. We might remember them for a long time, but they need not transform into grudges.

I have struggled with forgiving others. I still do. Yes, I have the free will (sometimes) to forgive those who have sinned against me, but letting go is oddly more difficult than hanging on to those grievances. Yet letting go leads to a lighter spiritual load.

Fortunately, grace is present and abundant. I feel like St. Paul the Apostle:

I discover this principle, then: that when I want to do right, only wrong is within my reach. In my inmost self I delight in the law of God, but I perceive in my outward actions a different law, fighting against the law that my mind approves, and making me a prisoner under the law of sin which controls my conduct. Wretched creature that I am, who is there to rescue me from this state of death? Who but God? Thanks be to him through Jesus Christ our Lord! To sum up then: left to myself I serve God’s law with my mind, but with my unspiritual nature I serve the law of sin.

–Romans 7:21-25, The Revised English Bible

At least one who has that struggle is not committing the unpardonable sin. Having a spiritual struggle is not necessarily negative; it might even be mostly positive, for it can lead to a stronger state.

I recall confessing a particular sin–inability to forgive despite my knowledge of the imperative of doing so—to my priest, Beth Long, once. People—some perfidious—have wronged me. Beth counseled me to forgive myself. The trauma would wash out of my spiritual system in time and I would, by grace, find the ability to forgive. Those men’s deeds were perfidious; forgiving them did not change what they did. But it did change me.

We human beings are weak, but at least we do not need to rely on our strength to do what God has called us to do and to become what God has called us to become. Thanks be to God!

KENNETH RANDOLPH TAYLOR

MAY 8, 2013 COMMON ERA

THE FEAST OF SAINT BENEDICT II, BISHOP OF ROME

THE FEAST OF DAME JULIAN OF NORWICH, SPIRITUAL WRITER

THE FEAST OF SAINT MAGDALENA OF CANOSSA, FOUNDER OF THE DAUGHTERS OF CHARITY AND THE SONS OF CHARITY

Holy Women, Holy Men: Celebrating the Saints (2010), of The Episcopal Church, contains an adapted two-years weekday lectionary for the Epiphany and Ordinary Time seasons from the Anglican Church of Canada. I invite you to follow it with me.

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Romans 7:18-25 (Revised English Bible):

For I know that nothing good dwells in me–my unspiritual self, I mean–for though the will to do good this there, the ability to effect it is not. The good which I want to do, I fail to do; but what I do is the wrong which is against my will; and if what I do is against my will, clearly it is no longer I who am the agent, but sin that has its dwelling in me.

I discover this principle, then: that when I want to do right, only wrong is within my reach. In my inmost self I delight in the law of God, but I perceive in my outward actions a different law, fighting against the law that my mind approves, and making me a prisoner under the law of sin which controls my conduct. Wretched creature that I am, who is there to rescue me from this state of death? Who but God? Thanks be to him through Jesus Christ our Lord! To sum up then: left to myself I serve God’s law with my mind, but with my unspiritual nature I serve the law of sin.

Psalm 19 (1979 Book of Common Prayer):

7 The law of the LORD is perfect and revives the soul;

the testimony of the LORD is sure and gives wisdom to the innocent.

8 The statutes of the LORD are just and rejoice the heart;

the commandment of the LORD is clear and gives light to the eyes.

9 The fear of the LORD is clean and endures for ever,

the judgments of the LORD are true and righteous altogether.

10 More to be desired are they than gold more than much fine gold,

sweeter far than honey, than honey in the comb.

11 By them also is your servant enlightened,

and in keeping them there is great reward.

12 Who can tell how often he offends?

cleanse me from my secret faults?

13 Above all, keep your servant from presumptuous sins;

let them not get dominion over me;

then shall I be whole and sound,

and innocent of a great offense.

14 Let the words of my mouth and the meditation of my heart be acceptable in your sight,

O LORD, my strength and my redeemer.

Luke 12:54-59 (Revised English Bible):

He [Jesus] also said to the people,

When you see clouds gathering in the west, you say at once, “It is going to rain,” and rain it does. And when the wind is from the south, you say, “It will be hot,” and it is. What hypocrites you are! You know how to interpret the appearance of earth and sky, but cannot interpret the faithful hour.

Why can you not judge for yourselves what is right? When you are going with your opponent to court, make an effort to reach a settlement with him while you are still on the way; otherwise he may drag you before the judtge, and the judge hand you over to the officer, and the officer throw you into jail. I tell you, you will not be let out until you have paid the very last penny.

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The Collect:

Almighty and everlasting God, in Christ you have revealed your glory among the nations: Preserve the works of your mercy, that your Church throughout the world may persevere with steadfast faith in the confession of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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For your consideration:

Sin permeates and corrupts our entire being and burdens us more and more with fear, hostility, guilt, and misery. Sin operates not only within individuals but also within society as a deceptive and oppressive power, so that even men of good will are unconsciously and unwillingly involved in the sins of society. Man cannot destroy the tyranny of sin in himself or in his world; his only hope is to be delivered from it by God.

That is the text of the paragraph on total depravity from A Brief Statement of Belief (1962), of the Presbyterian Church in the United States, the old “Southern Presbyterian Church.” Readers with keen theological minds might notice the influence of Neo-orthodoxy in there, especially when contrasting this paragraph with its counterpart in the preceding 1913 Brief Statement, which makes no mention of societal sin.

The reading from Romans speaks mostly for itself, and I, for one, identify with it strongly. By way of commentary, I repeat a story from the 1960s I heard years ago. George C. Wallace, Governor of Alabama was one the prominent users of race-baiting and advocates of Jim Crow segregation in this nation. Sometimes he spoke in open racial terms; other times, he used law-and-order code language. There was a joke about him making the rounds among those who disagreed with him prior to this 1970s mea culpa:

George Wallace died and arrived at the pearly gates. Not seeing anyone, he knocked. Wallace heard a voice from a back room: “Who dat?” The Governor said, “Never mind; I will go to the other place.”

A university professor (in the 1960s) in the U.S. West heard this joke from a student. The professor repeated it in class and asked his pupils to analyze it. What is the other place? Students from the West, North, and Midwest generally understood it to be Hell. But pupils from the Deep South generally thought that the other place was Heaven for White people. Even their concept of the afterlife was segregated.

We have great difficulty doing righteousness when we know what it is. Yet much of the time we do not know good from evil and righteousness from sin. We allow cultures, subcultures, and societies to corrupt our understandings. Thank God for grace, which is our only hope!

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I feel the need to take a slight detour into the lesson from Luke. The Last Sunday after Pentecost is always Proper 29, according to the Revised Common Lectionary. Thus Sunday readings, beginning with those for Proper 26, take on an apocalyptic tone. It is common for many Anglican and Lutheran denominations, for example, to set these four last Sundays apart into a sub-season or sometimes a separate season of the Church Year. By now in this Canadian Anglican lectionary, however, some of the readings have already begun to take a dark turn.

Since I am following a lectionary with these Monday-Saturday posts, I seek (as often as possible) the common thread running through any given day’s readings. Or, if I have already covered that thread in a previous post, I prefer to insert a link to that post and dwell on another thread.

The last post in this Canadian Anglican lectionary series will be “Week of Proper 29: Saturday, Year 1.” I do not know what I will say in it, for I take these posts in sequence. Looking ahead, however, I notice citations from Daniel and Luke 21, which is rather dark, during the Week of Proper 29. Buckle yourselves in; we are headed for some apocalyptic material.

Then I will return to ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS, which opens with more apocalyptic material.